The Reality of Character and Manners, and how Ahlul Bid'ah distort the true meaning of Akhlaaq

From the foremost of bad manners is directing any act of worship to other than Allaah, or denying any Name or Attribute of Allaah, or rejecting or doubting a Qur`anic aya or authentic hadeeth when it reaches, or not accepting what Allaah decreed. And, of course, harming the creation and disobedience to parents, and the like, follows.

The people of bid'ah (innovation) often limit their definition of bad manners to falsely describe the one who enjoins the good and forbids the evil, or the one who doesn't sit with them, or the one who rejects their bid'ah, or the one who warns against them, or the one who doesn't support them, or the one who is forced to leave immediately following the salat in fear of their shubuhaat (doubts) entering his ears, or the "strange" one who "dares" call to Tawheed - a call they ignorantly belittle and declare "devisive." So they criticize him even though he is abiding by the commands of Allaah ('azza wa jall) in these matters. Refuge in Allaah is sought from all deviance.

Shaikh Hassan ibn 'Abdul-Wahhab al-Banna (hafidhahullaah) told us two summers ago while he was in Masjid Rahmah, Newark, N.J.:

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"Someone may say the Deen is the Deen of manners, and they don't mention 'Aqidah, and these people are in tremendous error."

And since the shaikh shared with us the tafsir of Surat al-Hujuraat and its connection to manners, he specifically mentioned the ignorance of people of bid'ah regarding this matter, and said:

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"If you pay attention to the start of the surat (al-Hujuraat), Allaah addresses the believers - those who have sound 'Aqidah."

[Meaning that Allaah's commands to not raise one's voice in an unlegislated way, and His commands to verify news, to make peace, not to backbite {without a legislated reason}, or mock others, or slander or defame them, and to avoid suspicion - all this comes after Allaah addresses them as believers, i.e., already having correct 'Aqidah.]

Reading to us from the tafseer of Imam as-Sa'dee (rahimahullaah), Shaikh Hassan ibn 'Abdul-Wahhab al-Banna (hafidhahullaah) said about the first ayah: O you who believe! Do not put (yourselves) forward before Allaah and His Messenger (salallaahu 'alaihi wa sallam), and fear Allaah. Verily! Allaah is All-Hearing, All-Knowing. (Al-Hujurat 49:1)

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This includes one having respect and manners for Allaah and His Messenger (salallaahu 'alaihi wa sallam) by submitting to Allaah and His command, and following the Sunnah. This is the reality of manners. And this is a warning from putting one's statements ahead of Allaah and His Messenger (salallaahu 'alaihi wa sallam).

In another lecture, Shaikh Hassan ibn 'Abdul-Wahhab al-Banna (hafidhahullaah) gave during that same summer, he said:

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"Start with what the Prophet (salallaahu 'alaihi wa sallam) started with - Tawheed. [The mushrikeen] drank, stole and even made tawaaf naked, yet the Prophet started with Tawheed. ...We don't say like [Firqat] at-Tableegh, 'We rely on Allaah, let's leave the country and call to manners [with the created beings].' They [Firqat at-Tableegh] don't call to 'aqidah. They call to manners with the created beings. They don't know that the greatest of the akhlaaq [character and manners] is the akhlaaq with Allaah ('azza wa jall)."

And from the manners with Allaah ('azza wa jall) are: (1) accepting/believing Allaah's reports (Qur`an and Sunnah) when they reach you without wavering or doubting, (2) implementing them, and (3) accepting what Allaah decreed.

And when describing the outstanding attributes of the Saved Sect in Fatawa Arkan-ul-Islam, Vol. 1, Sixth Question, Shaikh al-'Uthaimeen said:

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"In character, one finds that likewise, they stand out from others due to their fine character, such as in their love of what is good for the Muslims, their open heartedness, cheerful faces, good way of speaking, generosity, bravery and other noble traits of character and qualities.

In conduct, one finds them treating the people with honesty and openness, and these two qualities were referred to by the Prophet (salallaahu 'alaihiwasallam) in his words: "Both parties in a business transaction have the right to annul it as long as they have not separated; and if they speak the truth and make everything clear, they will be blessed in their transaction; but if they tell a lie and conceal anything, the blessing on their transaction will be blotted out." [1]

"And there are various other similiar wordings of Shirk, which is obligatory to stop using, and to repent from using them in order to have correct manners with Allaah Tabarak wa Ta'aala. Indeed, many of the common folk have been negligent of this noble mannerism.

Likewise, there are specific people (who claim to have knowledge) who justify their utterances, such as these statements of Shirk like calling on other than Allaah at times of hardship, and seeking help from the dead from amongst the righteous people, and swearing by them - and not by Allaah Ta'aala - and swearing by them above Allaah 'azza wa jall.

When a scholar of the Book and Sunnah criticizes them for this, rather than helping the scholar forbid the evil, they show enmity by criticizing him and they say, "Indeed the intentions of these people who call on other than Allaah is good! And actions are but by intentions, as found in the hadeeth!"

So they are ignorant - or pretend to be ignorant - to please the common folk. They claim that the intention is good. You find this among the previously mentioned people, and it does not make an evil action into a good action.

The meaning of the previously mentioned hadeeth is that good actions are with sincere intentions, not that actions which oppose the Sharee'ah are converted to legislated good actions due to being similiar to a good action. This is something which only an ignorant biased person says!

Do you not see that if a man prays toward a grave, then this would be an evil action even though he is praying; and this is due to his opposition to the ahadeeth and the athar that are mentioned about the prohibition of facing a grave for prayer.

So would an intelligent person say to the one who turns to face the grave (after having knowledge that the Sharee'ah prohibited this) that his intention is good and his action is permissible? [2]

Notes:

[1] Reported by Al-Bukhari in the Book of Sales, in the Chapter: If Two Parties in a Business Transaction are Open and do not Hide Anything and Act in Good Faith (2079); and it was reported by Muslim in the Book of Sales, in the Chapter on Honesty and Openness in Business Dealings (1532).

The Precedence and Priority that obedience to Allaah has over the obedience to the creation

To reinforce the precedence and priority that obedience to Allaah (subhanahu wa ta'aala) has over the obedience to the creation, ponder upon the following ahadeeth of the Prophet (salallaahu 'alaihi wa sallam):

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La ta'aata lil makhluk fi ma'seeyit al-Khaaliq (which means "there is no obedience to the creation in disobedience to The Creator.")

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"Inna ma ta'aa fil ma'roof." (Obedience is only in the matters ordained by Allaah).

The righteous scholars have explained that the right of The Creator takes precedence over the rights of the creation.

So when any one from the creation enjoins on you to commit an act of disobedience, then obedience to them in that specific matter is actually disobedience to Allaah, whereas disobedience to them in that specific matter is obedience to Allaah. Allaah (subhanahu wa ta'aala) says: ...Help you one another in Al-Birr and At-Taqwa (virtue, righteousness and piety); but do not help one another in sin and transgression... (Al-Ma`idah 5:2)

Regarding the parents, Allaah (subhanahu wa ta'aala) says:

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And We have enjoined on man (to be dutiful and good) to his parents. His mother bore him in weakness and hardship upon weakness and hardship, and his weaning is in two years. Give thanks to Me and to your parents; unto Me is the final destination. (Luqman 31:14)

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A man once asked the Prophet (salallaahu 'alayhi wa sallam):

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"O Messenger of Allaah, who has the most right amongst people to my good companionship?" He (salallaahu 'alayhi wa sallam) replied: "Your mother." The man said: "Then who?" He replied: "Your mother." The man said: "Then who?" He replied: "Your mother." The man said: "Then who?" He replied: "Your father."

[Al-Bukhaaree (no. 5971), Muslim (no. 201) and Ibn Maajah (no. 2706)]

The right of the parents upon their children is so great that Allaah often mentions obedience to parents immediately after worshipping Allaah alone. Yet even if your mother or father enjoins on you to commit an act of disobedience, then obedience to them in that specific matter is actually disobedience to Allaah, whereas disobedience to them in that specific matter is obedience to Allaah. So if your parents command you to worship other than Allaah, or to attend the gatherings of the people of bid'ah (Sufis, Shee'a, Tableeghis, Ikhwanul Muslimeen, Khawarij, Hizb Tahreer, etc...), or to sing anasheed, or to hand them a can of beer or a pack of cigarettes, then there is no obedience to them in these matters.

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Allaah says: But if they strive with you to make you join in worship with Me others that of which you have no knowledge, then obey them not. (Luqman 31:15)

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La ta'aata lil makhluk fi ma'seeyit al-Khaaliq (which means "there is no obedience to the creation in disobedience to The Creator.")

This also includes the wife in relation to her husband. The husband's right over his wife is so great that the Prophet (salallaahu 'alaihi wa sallam) said,

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"It is not right that any human being should prostrate to another being. And if it were right for a human being to prostrate to another human being, I would have ordered the woman to prostrate to her husband due to the greatness of his right upon her."

Yet if the husband commands the wife to disobey Allaah, such as the husband's command to his wife to break her obligatory fast in Ramadan to have sexual relations with him,* or to remove her hijaab, or to engage in haram acts or speech, then in these particular cases obedience to him is disobedience to Allaah, as the scholars have explained.

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La ta'aata lil makhluk fi ma'seeyit al-Khaaliq (which means "there is no obedience to the creation in disobedience to The Creator.")

If a "scholar" (or imam of your masjid) advises you to disobey Allaah and His Messenger (salallaahu 'alaihi wa sallam) by telling you or giving you "permission" to call on other than Allaah, or say that Allaah in His Self is "everywhere," or rebel/speak ill of the Muslim ruler, or celebrate the Prophet's birthday, or engage in ribaa (interest, usury), then in these particular cases obedience to that "scholar" is disobedience to Allaah. Allaah says: They (Jews and Christians) took their rabbis and their monks to be their lords besides Allaah... (At-Tawbah 9:31)

The Prophet (salallaahu 'alaihi wa sallam) explained:

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They (rabbis and monks) prohibited the allowed for them (Christians and Jews) and allowed the prohibited, and they (Christians and Jews) obeyed them. This is how they worshipped them.

[Calling on other than Allaah is Kufr, knowingly denying Allaah's 'Uluw is kufr, rebelling against/speaking ill of the Muslim ruler is the bid'ah of the Khawaarij and Ikhwanul Muslimeen and Hizb at-Tahreer, celebrating the Prophet's birthday is bid'ah that sometimes is accompanied by kufr as the 'ulamma have explained, and ribaa is from the seven destructive Kabaair, while declaring ribaa "halal" upon knowledge of its prohibition in the Qur`an and Sunnah is Kufr. Aoodhoobillaah!]

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La ta'aata lil makhluk fi ma'seeyit al-Khaaliq (which means "there is no obedience to the creation in disobedience to The Creator.")

Likewise, with the Muslim ruler, the only time you may not obey the Muslim ruler is if he orders disobedience. As we learned from Kitab at-Tawheed class - chapter of Ruling by other than Allaah - regarding Allaah's ayah: O you who believe! Obey Allaah and obey the Messenger (Muhammad, salallaahu 'alaihi wa sallam), and those of you (Muslims) who are in authority... (An-Nisa 4:59) The word atee'u (obey) precedes "Allaah" and "the Messenger," but not "those in authority", because the Prophet (salallaahu 'alaihi wa sallam) could not order to do haram, whereas it's possible that a ruler could. [url=http://www.salafitalk.net/st/viewmessages.cfm?Forum=8&Topic=9719]So although it is obligatory to obey the Muslim ruler[/url], you may not obey him in that particular matter in which he orders disobedience.

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La ta'aata lil makhluk fi ma'seeyit al-Khaaliq (which means "there is no obedience to the creation in disobedience to The Creator.")

May Allaah grant us akhlaaq pleasing to Him.

Note: *(as opposed to the optional fast, which scholars have said she should break if he asks)

The Strongest of the Companions in EemaanTaken from the book The Life of the Greatest Man After the Prophets & Messengers: Abu Bakr as-Siddeeq (radiallaahu 'anhu), compiled by Shaikh Muhammad Uthmaan al-Anjaaree (hafidhahullaah)

1- On the authority of Abu Huraira (radi Allaahu 'anhu) who said the Messenger of Allaah (sallAllaahu 'alayhi wa sallam) prayed the morning prayer, then he faced the people and said:

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While a man was leading a cow, he began to ride it and beat it. So the cow said to him: 'we were not created for this, rather we were created for ploughing.' So the people said: 'Subhana Allaah a cow spoke!' The Messenger of Allaah (sallAllaahu 'alayhi wa sallam) said: Indeed I believe this, me and Abu Bakr and Umar. Even though they were not present.

The Messenger (sallAllaahu 'alayhi wa sallam) continued: While a man was with some sheep, suddenly a wolf attacked them and took away one sheep from amongst them. The shepherd called the sheep as if trying to rescue it from the wolf. The wolf said to him: 'You want to rescue it from me, so who will protect it on the day when the predatory animal comes, the day when it has no shepherd other than me.' So the people said: 'Subhana Allaah, a wolf spoke.' The Messenger of Allaah (sallAllaahu 'alayhi wa sallam) said: Indeed I believe this, me and Abu Bakr and Umar. Even though they were not present.[1]

* Hafidh Ibn Hajr said, "It is possible that the Prophet (sallAllaahu 'alayhi wa sallam) said that due to what he knew of their overwhelming Eemaan and the strength of their certainty."[2]

2- On the authority of Abu Huraira (radi Allaahu 'anhu) who said the Messenger of Allaah (sallAllaahu 'alayhi wa sallam) said: There was a man walking wearing a garment whose appearance impressed his own self. Allaah made the ground swallow him up and he kept tumbling down into it until the Day of Judgement. Abu Bakr and Umar testified to it, while Abu Bakr and Umar were not present.[3]

3- On the authority of Ayyoob who said: that 'Abdur-Rahmaan bin Abu Bakr said to his father (Abu Bakr): I saw you on the day of Uhud but I avoided you. So Abu Bakr said: If I had seen you, I would not have avoided you.[4]

4- On the authority of 'Umar: If the Eemaan of Abu Bakr was weighed against the Eemaan of the people of the earth, the Eemaan of Abu Bakr would outweigh the others.[5]

5- On the authority of 'Aa`ishah who said: I swear by Allaah that Abu Bakr left drinking alcohol in pre-Islaamic times, and he did not doubt in Allaah after having accepted Islaam.[6]

6- On the authority of Ibn Shihaab who said: From the excellence of Abu Bakr is that he never ever doubted in Allaah - 'Azza wa Jall - even for an hour.[7]

7- On the authority of Bakr bin 'Abdullaah who said: Indeed the people did not prefer Abu Bakr because he would pray and fast more than them; rather they preferred him due to something his heart.[8]

'Aboo Bakr did not have excellence over the people (lam yafdulin-naasa) on account of praying and fasting more than them, but rather he had excellence over them on account of something which was in his heart.' - Narrated by Imam Ahmad in Fadail as-Sahabah with this wording (1:141) no. 118.

[Taken from the book: The Life of the Greatest Man After the Prophets & Messengers: Abu Bakr as-Siddeeq, P.190-191]

Narrated by Bukhari no.5453 & Muslim (14/63 Nawawee). By 'Abdur-Razzaq (11:82) no. 19983 but they did not mention "Abu Bakr and Umar testified to it." This extra wording was mentioned by Musadad as in al-Mutalib al-'Aaleeyah (4:35)

[4] Narrated by Ibn Abee Shaybah (14:408) no. 18642 and Ibn Hajr said in Talkhees al-Habeer (4:101): its narrators are trustworthy along with Irsaal.

[5] Narrated by al-Bayhaqi in al-Jamia` lashu'ab al-Eemaan (1:18) and its narrators are trustworthy.

Believing in the text (Qur`an and [url=http://www.sahihalbukhari.com/sps/sbk/]authentic Sunnah[/url]) when they reach you - without doubting or wavering - is from Eeman as well as having good manners with Allaah, as Shaikh al-'Uthaimeen (rahimahullaah) explained in his highly beneficial book [url=http://www.salafitalk.net/st//viewmessages.cfm?Forum=6&Topic=6007]Upright Moral Character - A Concise Guide to Attaining Dignified Islaamic Character[/url].

While student of knowledge Abu Muhammad al-Maghribee (hafidhahullaah) was teaching the 40 Ahadeeth of Imam an-Nawawi (rahimahullaah) from the Sharh (explanation) of Shaikh Saalih al-Fawzaan (hafidhahullaah), Abu Muhammad stressed the importance of believing in and submitting to what comes in the Qur`an and authentic Sunnah - not doubting it, nor giving precedence to one's intellect above the Qur`an and authentic Sunnah.

He mentioned Abu Bakr (radiallaahu 'anhu) was given the title "as-Siddiq" (the one who attested to the Truth), because he immediately believed when told of the [url=http://www.salafitalk.net/st/uploads/LUI_43_israa_answers.doc]Irsaa` wal Mi'raj[/url] that Allaah took His Prophet (salallaahu 'alaihi wa sallam) on.

Glorified (and Exalted) be He (Allaah) Who took His slave (Muhammad) for a journey by night from Al-Masjid-al-Haraam (at Makkah) to the farthest mosque (in Jerusalem), the neighbourhood whereof We have blessed, in order that We might show him (Muhammad) of Our Ayaat (proofs, evidences, lessons, signs, etc.). Verily, He is the All-Hearer, the All-Seer. (Al-Isra, ayah 1)

Will you then dispute with him (Muhammad) about what he saw [during the Mi'raaj: (Ascent of the Prophet over the seven heavens)]. (An-Najm, ayah 12)

When Aboo Bakr was told by the Mushriks (polytheists) about the Israa` and Mi'raaj which his friend (salallaahu 'alaihi wa sallam) claimed to have undergone, he said:

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If he has said this, then it is just as he has said. I believe him with regard to news coming from the heavens, so should I not believe him in this?

Shaytan will strike at that moment and will whisper for you to rely on your intellect (and reject the ayah or hadeeth)... This is how the deviant go astray (meaning they listen to shaytan, and obey his whisperings). ...But you have to remember the Prophet (salallaahu 'alaihi wa sallam) did not speak of his own desire.

Nor does he speak of (his own) desire. It is only an Inspiration that is inspired. (An-Najm, ayat 3 and 4)

Meaning it is only revelation from Allaah - Subhanah (Who is free of any imperfection, error, deficiency, mistake). Allaah's Promise is the Truth, and whose words can be truer than those of Allaah? (Of course, none). (An-Nisa`, aya 122)

Shaikh Fawzaan (hafidhahullaah) said in his Sharh of [url=http://www.salafitalk.net/st/viewmessages.cfm?Forum=8&Topic=5398&srow=1&erow=20]Lum'atul I'tiqaad[/url]:

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And the Muslim does not intefere in this using his own intellect and his own understanding because the matters of the ghayb cannot be truly perceived by the person's intellect. Rather Eeman in the hidden and unseen is only founded upon submitting and believing in the reports from Allaah and His Messenger. ...For Eemaan (true faith) is in fact nothing other than [url=http://www.salafitalk.net/st/uploads/LUI_42_ghayb_answers.doc]eeman in the ghayb[/url] (hidden and unseen). As for having true faith in something which has been witnessed, then there is no special distinction for any person in that! This would not be called 'Eemaan.'

In explaining why the astray Mu'tazila reject the punishment of the grave, Shaikh Fawzaan said:

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These misguided people gave precedence to their intellects over the textual evidences. So when their intellects could not perceive the [url=http://www.salafitalk.net/st/uploads/LUI_46_Grave_answers.doc]Punishment of the Grave[/url], they rejected it and denied the ahaadeeth about it.

The affairs of the ghayb (hidden and unseen) and the matters of the Hereafter cannot be perceived by the intellects and therefore there is no scope for the intellects to enter into them. Rather our beliefs in the matters of the ghayb (hidden and unseen) and the matters of the Hereafter are built upon the authentic reports about them. We do not say anything about these matters unless it is taken from an authentic evidence from the Book and the Sunnah.

Returning to the benefits from Abu Muhammad's class in the Plainfield Da'wah Center, he said:

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This is why Tawheed is so important. ...You must accept everything the Prophet (salallaahu 'alaihi wa sallam) said. "La shak", never doubt what the Prophet (salallaahu 'alaihi wa sallam) said. It is wajibun that you accept everything the Prophet (salallaahu 'alaihi wa sallam) said. It is wajib to obey him, imitate him, and take him as an example, and not innovate (in beliefs, statements or actions).

The Ocean of Difference between true Ahlus-Sunnah and Ahlul Bid'ah in their manners regarding the Qur`an and Sunnah

In refuting Ahlul Bid'ah who twist the text in distorting Allaah's Attributes, Shaikh Saalih al-Fawzaan (hafidhahullaah) said in his highly beneficial explanation of Lum'atul I'tiqaad:

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It is obligatory for these misguided people to accuse their own intellects and understanding and not to accuse the Book and the Sunnah. For their intellects and understanding are the location of accusation and deficiency, whereas the Qur`an and Sunnah are but Wahy (revelation) from Allaah, the Hakeem (All-Wise), the Hameed (One deserving of all praise).

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The Qur`aan is not approached by falsehood from in front of it, nor from behind it; it is revelation sent down from Hakeem (One who is All Wise), the Hameed (One deserving of all praise). Soorah al Fussilat (41) aayah 42

It is obligatory upon the servant to submit to the Speech of Allaah and the Speech of His Messenger (salallaahu 'alaihi wa sallam). And if something from it is a problem for him, then let him accuse his own intellect and understanding, and not accuse the texts of deficiency or lack of clarity, or any other accusation, stating that it is only through his false intellectual principles and principles of logic that Yaqin (certainty) will come about.

Shaikh Rabee' ibn Hadde Al-Madkhalee (hafidhahullaah), in his highly beneficial book [url=http://sunnahpublishing.net/store/index.php?main_page=index]The Status of the Messenger and his Rights[/url], relayed this beautiful statement of Imam Ibn Qayyim al-Jawziyyah (rahimahullaah) from his book Madaarijus-Saalikeen:

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As for the mannerisims that should be utilized with the Messenger of Allaah (salallaahu 'alaihi wa sallam), then indeed the Qur`aan is filled with descriptions of it, and at the base of it is the obligation of fully submitting to him, obeying his orders, and accepting and believing what he has informed you of without weakening it with opposing false views so as to make it 'understandable,' and without weakening it with doubt and skepticism, and without preferring the opinions of men and the waste of their intellects over it. ...

...Nor should they stop observing his orders and believing in his reports because of their preference to the statements of their teacher or their Imaam or their madhhab or their group or whosoever they elevate. So if he is allowed to, he obeys his orders and accepts his reports. If this is not the case, then if he seeks blamelessness, he abandons his orders and his reports, and entrusts it to them (i.e/ his imaam, teacher, group), or he distorts it from its proper meaning, and then claims that it is interpretation and explanation; that they are interpreting and explaining it. 1

Indeed, if the slave was to meet his Lord with every sin, with the exclusion of nothing other than committing Shirk with Allaah, it would be better for him than to meet his Lord in this aforementioned condition.

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One day, I spoke to one of the leaders of these people and said to him:

'I Ask you, by Allaah, if it was decreed that the Messenger of Allaah (salallaahu 'alaihi wa sallam) was alive and with us, and we witnessed his speech and sermons, would it be obligated upon us to follow him, without referring it to the opinions, statements and madhhab of other than him, or do we not obey him until we refer what we heard from him to the opinions and intellects of others?' He answered, 'Rather it would be obligatory to hasten to obedience without returning to other than him.'

I said, 'So what has removed this obligation from us today and what has replaced it?'

So he placed his finger upon his mouth and remained pale-faced and confused and did not utter a word.

1 Shaikh Rabee's note: With great sorrow, this is what many sects do with many aspects of the 'aqeedah and the Sharee'ah.

14 To have Eeman (faith) in Qadar [the Divine Pre-decree], both its good and its evil.

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15 To affirm the ahaadeeth related to it and to have Eeman (faith) in them. It is not to be said, "Why?" or "How?" It is [but] attestation [to the truthfulness of such ahaadeeth] and having Eeman (faith) in them.

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16 And whoever does not know the explanation of a hadeeth and [whose] intellect [does not have the capacity] to make him understand it, then that would be sufficient [i.e., to just merely affirm the ahaadeeth and have Eeman (faith) in them] since [everything from the religion] has been perfected for him. And it is necessary for him to have Eeman (faith) in it and to submit to it, such as the hadeeth of the as-Saadiq al-Masdooq (the truthful, the believed)* and whatever is similar to it in the matter of al-Qadar.

* Meaning the Messenger of Allaah (salallaahu 'alaihi wa sallam)

And about the Ru`yah (the believer's seeing of Allaah in the Hereafter), Imam Ahmad (rahimahullaah) said:

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18 Certainly, it is obligatory upon him to have Eeman (faith) in them and not to reject a single word from them nor from other [such] ahaadeeth which have been reported by reliable, trustworthy narrators.

There is no role for ijtihaad (personal deduction, striving to reach what is correct) in the fundamentals of the religion because [url=http://www.aqidah.com/creed/]'Aqeedah is tawqeefiyyah[/url] (restricted to that which is contained in the Qur`aan and the authentic Sunnah)...It is built upon tasleem (submission to) and inqiyaad (compliance) with what is contained in the Book of Allaah and in the Sunnah of His Messenger sall Allaahu 'alaiyhi wa sallam.

__________________________________________________________________________ Ponder upon the following hadeeth - baarak Allaahu feekum.

"Four will have proofs (in their favor) on the Day of Standing: (1) A deaf man who could not hear anything; (2) a fool (who could not understand anything); (3) a feebly old man; and (4) a man who died in the fatrah (the period between Prophets). As for the deaf man, then he will say: 'My Lord, Islaam came and I did not hear anything.' And as for the fool, then he will say, 'My Lord, Islaam came and the children were throwing dung at me.' And as for the feebly old man, then he will say, 'My Lord, Islaam came and I did not understand anything.' And as for the one who died in the fatrah (period between Prophets), then he will say, 'My Lord, no Messenger from you came to me.'

So He (Allaah) will take oaths from them that they will obey Him (in what He is about to request from them), so it (an order) will be sent to them: 'Enter the Fire!' And verily by Him in whose Hand is my soul, if they entered it, it will be cool and soothing." (Musnad of Ahmad, no. 16301, authenticated by Albanee, rahimahumullaah)

Allaah will test these four by commanding them to enter the fire. Those who obey Allaah will be rewarded, finding the fire to be "cool and soothing" - in total contrast to what one's intellect may incline toward, but (SubhanAllaah!) in complete agreement with the Truthfulness of Allaah and His commands.

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Allaah's Promise is the Truth, and whose words can be truer than those of Allaah? (Of course, none). (An-Nisa`, ayah 122)

The shahid (reference point) here is that it is upon us to submit to Allaah's commands - the aayat and ahadeeth He sent down - not having any doubts about them, nor preferring our intellect to His commands.

Giving preference to one's intellect above the reports from Allaah [Qur`an and authentic Sunnah] is in imitation of Iblees (may Allaah curse him) who gave preference to his intellect and disobeyed Allaah's command to prostrate to Adam, saying (what means) "I am better than him (Adam); You created me from fire, and him You created from clay." (Al-A'raf, ayah 12)

It is not possible that having Eeman in Allaah's commands (the greatest of them being [url=http://www.tawhidfirst.com/monotheism/]Tawheed and the freeing oneself from Shirk and Bid'ah[/url]) leads to evil. And it is not possible that denying and distorting His aayat and the ahadeeth leads to good.

As Imam Az-Zuhree (rahimahullaah ta'aala) said:

quote:

MinAllaahi al-bayaan. (From Allaah is the clarification). Wa 'ala rasullihi al-balaagh (Upon His Messenger is to bring us the message). Wa 'alayna at-tasleem (And upon us is to accept it, submit).

Allaah, subhanahu wa ta'aala, said (what means):

quote:

The only saying of the faithful believers, when they are called to Allaah (His Words, the Qur`an) and His Messenger (salallaahu 'alaihi wa sallam), to judge between them, is that they say: "We hear and we obey." And such are the prosperous ones (who will live forever in Paradise). (An-Nur, ayah 51)

Prophet: "Allaah has said the truth, but your brother's abdomen has told a lie"

Allaah, subhanahu wa ta'aala, said (what means):

quote:

"Then, eat of all fruits, and follow the ways of your Lord made easy (for you)." There comes forth from their bellies a drink of varying color wherein is healing for men. Verily, in this is indeed a sign for people who think. (An-Nahl 16:69)

quote:

Abu Sa'eed Al-Khudri (radiallaahu 'anhu) narrated: A man came to the Prophet (salallaahu 'alaihi wa sallam) and said, "My brother has some abdominal trouble (pain)." The Prophet said to him:

quote:

Let him drink honey. The man came for the second time and the Prophet said to him, Let him drink honey. He came for the third time and the Prophet said, Let him drink honey. He returned again and said, "I have done that." The Prophet then said: "Allaah has said the truth, but your brother's abdomen has told a lie. Let him drink honey." So he made him drink honey, and he was cured.

{Bukhaaree (Book of Medicine); Muslim}.

Imam Ibn al-Qayyim (rahimahullaah) in his book The Prophetic Medicineexplained that the reason why the man wasn't cured straight after taking the honey was due to much harmful properties in the man's stomach that needed more honey for it to be removed. [Zaad al-Ma'aad 4/35].

The Stances to be Adopted with Regards to Decreed Events which are Disagreeable, by Imaam Ibnul-Qayyim (rahimahullaah, d.751H)

Imaam Ibnul-Qayyim said:

quote:

When something pre-decreed happens to the servant, and it is something which he dislikes, then he must adopt six stances regarding it:

The first: The stance of Tawheed: and that Allaah is the One Who decreed it, willed it, and created it. Whatever Allaah willed occurs, and whatever He did not will shall not occur;

The second: The stance of Justice (al-'Adl): And that His Judgement applies and occurs upon him, and whatever He ordains concerning him is fully just;

The third: The stance of Mercy (ar-Rahmah): And that His Mercy in this decreed matter outweighs His Anger, and His punishing; and that Mercy is its basis;

The fourth: The stance of Wisdom (al-Hikmah): And that His Wisdom - He the One free of all imperfections - necessitated that it should occur. He did not ordain it without purpose, or frivolously.

The fifth: The stance of Praise (al-Hamd): And that He - the Perfect - deserves full praise for that, from every aspect.

The sixth: The stance of Servitude (al-'Uboodiyyah): And that he is entirely a slave, in every sense. The Judgements and Decrees of his Master apply and occur upon him, since he belongs to Him and is His slave. So He controls him such that he is under His Decrees which relate to the creation, just as He controls him in his being under His Judgements relating to the Religion. So it is fully appropriate that these Decrees occur upon him.

Source:Al-Fawaa`id (pp. 46-47) of Imaam Ibnul-Qayyim (rahimahullaah), by way of West London Da'wah

The truth centers around and is based upon the Messenger (sallAllaahu 'alaihi wa sallam) and that which he was upon as well as that which the companions (radi Allaahu 'anhum) were upon and not other than them.

This statement of Shaikhul Islaam (rahimahuAllaah) is a great principle from the principles that we must have concern for, tread upon, seek it, call to and defend it.

Thus, whoever wants to be with and upon the truth must look to where the Messenger of Allaah (sallAllaahu 'alaihi wa sallam) was (with regards to all issues). If he/she is called to something (before acting on it) they must (first) search for the proof which came from the Messenger (sallAllaahu 'alaihi wa sallam).

(They must ask themselves), is this thing that I'm being called to from the Messenger (sallAllaahu 'alaihi wa sallam)? (By acting upon this) am I going to be in the same rank that the Messenger (sallAllaahu 'alaihi wa sallam) is in? Am I going to be in the same direction as the Messenger (sallAllaahu 'alaihi wa sallam)? This is (important) because if you are in a different direction from the Messenger (sallAllaahu 'alaihi wa sallam) this constitutes enmity, opposition, fighting against and turning away from the Messenger (sallAllaahu 'alaihi wa sallam); especially if an individual intentionally chooses to be in a different direction from the Messenger (sallAllaahu 'alaihi wa sallam).

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They must also research and seek out that which the Salaf were upon. This is because you have those who come with false and erroneous interpretations; falsely claiming that "such and such was meant," "the Messenger (sallAllaahu 'alaihi wa sallam) was like this," "this is really like that (and so on)." So look to that which the Salaf As-Saalih [righteous predecessors (Sahabaah)] were upon. This is because they were saved from innovations and misguidance. They were firmly reared and established upon the truth, accepting it, acting in accordance to it, treading upon its way, calling to it, exerting themselves in its path and sparing no effort due to the truth.

So if an individual says, "Allaah says this and the Messenger (sallAllaahu 'alaihi wa sallam) says that, which really means this," ask him, "where are the Sahaabah? Were they involved in that which you are involved in?"

quote:

Therefore, glorifying the truth and returning to it is the characteristic of everyone who is sincere, pure in intent, covetous of the truth, truly desiring it; thus placing it before oneself, wealth, close relatives, loved one, and even the most affluent men of his and of previous times.

Source: Click on the headline or [url=http://www.salafyink.com/aqeedah/Accepting_Truth.pdf]here[/url]

In his answer to questions regarding Shadeed Muhammad, [url=http://www.salafitalk.net/st/viewmessages.cfm?Forum=6&Topic=6242]Shaykh Falaah al-Isma'eel[/url] حفظه الله تعالى spends much of the following lecture explaining the true meaning of Akhlaaq ([good] character / manners):

And that we have Akhlaaq with the Messengers, Akhlaaq with the Affairs of the Last Day (how we act regarding the texts about the Last Day), Akhlaaq with the affair of the Divine Decree (Qadar) - the good of it and the bad of it - being patient with the decree of Allah and pleased with it.

Having good character regarding the Pillars of Eemaan, the Pillars of Islaam, good character with relations with the people - this is the 3rd level.

All of the Deen is Khuluq. And what's the proof? The hadeeth where the Prophet said what means:

What is most heavy upon the scales is Good Character (حسن الخلق)

So, does this exclude the affair of 'Aqeedah, no! Rather, 'Aqeedah is the first level of Good Character.

Shaikh Falaah Isma'eel (hafidhahullaah) gave the following advice during his recent trip to America:

quote:

Our hearts should not be connected to the means.

Allaah, 'azza wa jall, commanded Moosa ('alaihi salaam) to take Bani Israil to the sea. [The intellect might suggest one to hide in the mountains.] Musa took Bani Israil to the sea, but there was no boat there. And when people saw there was no boat (to get to the other side), they complained and lost hope and thought they lost, and thought the pursuing Fir'awn would catch them.

And when the two hosts saw each other, the companions of Moosa (Moses) said: "We are sure to be overtaken." (Ash-Shu'ara, ayah 61)

Moosa said "never," and he didn't lose hope; he had Eeman in Allaah's statement.

Allaah said: Then We inspired Moosa (Moses) (saying): "Strike the sea with your stick." And it parted, and each separate part (of that sea water) became like the huge, firm mass of a mountain. (Ash-Shu'ara, ayah 63) Allaahu akbar!

[And We saved Moosa (Moses) and all those with him. Then We drowned the others. Verily! In this is indeed a sign (or a proof), yet most of them are not believers. (Ash-Shu'ara, ayah 65-67)]

quote:

A Tremendous Principle in Islam is that whenever Allaah promises, have Eeman, submit and obey. Don't ask, "why," or "how?"

[Likewise,] Ibraheem ('alaihi salaam) was commanded to leave his son Isma'eel (12 or 13 at the time) and his wife Hajaar in the barren desert (Makkah). Hajar yelled at Ibraheem three times, and Ibraheem didn't respond. Then Allaah inspired her to say, "Did Allaah command you with this?" Ibraheem said, "Yes," and Hajaar was content.

This is Yaqeen!

quote:

We (today) have become attached to the means instead of the Lord of the means. We have become attached to aspirin and food; the cure is from Allaah.

When Allaah commanded Ibraheem to slaughter Isma'eel, Isma'eel told him: Do what you have been commanded. The knife was sharp - not dull - yet it would not cut.

When Ibraheem was catapulted into the fire, Allaah said to the fire, Be you cool and safe. Allaah is the Lord of the sabab (means), He is the Lord of the fire, and the Lord of the knife.

Allaah says about His Prophets (what means): They are those whom Allaah had guided. So follow their guidance. (Al-An'aam, ayah 90)

Today, Eeman is weak. Tawheed is weak. Yaqeen is weak.

Source: Notes from one of the Shaikh's lectures in New Jersey. Translated by: Abu Yusuf Khaleefah

Defending the Religion is from Good Character, Good Manners with Allaah, Subhanahu wa Ta'aala, and from Wanting Good for the Muslims

Shaikh Muhammad ibn Saalih al-'Uthaimeen (rahimahullaah) said:

quote:

Accepting Allaah's reports [Qur`an and Sunnah] and believing them means that one does not doubt them or waver in his affirmation of what Allaah, Subhanahu wa Ta'aala, says. This is because what Allaah Ta'aala says only comes from Knowledge, while He is the Most Truthful in speech.

Allaah, Ta'ala, has said about Himself:

And who is more truthful in speech than Allaah? [Soorah an-Nisaa`, ayah 87]

To truly believe in what Allaah says necessitates that one puts his trust in His reports, [url=http://www.salafitalk.net/st/viewmessages.cfm?Forum=9&Topic=12352]defends them[/url], and struggles by way of them, and he does not allow the entrance of any doubt or confusion over what Allaah, Subhanahu wa Ta'aala, and His Messenger (salallaahu 'alayhi wa sallam) reported.

When someone takes on this kind of character, it enables him to repel the doubts cast by those who speak with ulterior motives about the reports of Allaah and His Messenger (salallaahu 'alayhi wa sallam), whether they be from the Muslims who have introduced new affairs into the Religion, or from the non-Muslims who try to cast doubts into the hearts of the Muslims.

Ibn Taymeeyah (rahimahullaah) relayed:

quote:

It was once said to Imam Ahmad (rahimahullaah): If a man fasts, prays, and makes 'itikaff, is that more beloved to you or that he speaks out against innovators? He replied: If he fasts and prays and makes 'itikaaf, then that is for himself. But if he speaks out against innovators, this is for the Muslims. This is better. [Majmoo'-ul-Fataawaa` (28/231)]